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The ways of a monk praying in his cell, and the relationship of the Elder's

May 23, 2012


Tributes / nipsis Monasticism & privacy Elder Emilianos Simonopetritis

Prayer is the parastasis's own mind before God, because my body might be involved,
but the actual entity is my my mind. He needs to appear before God, since he enlivens with.
The big problem is whether it will agree to attend and humbled before God. I feel my mind, in
my leadership, which should speak to God. Mostly, we love to paristametha before the same of
ourselves, so we call upon our strengths as a military garrison to symparistantai to our
commands, our own intentions, in our dreams. But we now need to focus my mind and stand
before God, before these saints. It is not enough to bore nothing but my mind, just to stay
focused on himself and hoping no thought; reaches. The rest is done by God, the saints.

Let's see now how to do the prayer. The blessing is in many ways. Each person, depending on
the character, finds his own way, which is slowly changing. Today I see that is beautiful to say
the prayer with your mouth. Tomorrow I discover that it is the most beautiful language. Wiggle
the tongue saying, "Lord Jesus Christ, mercies As a sinner," and my mind goes in the
language. Someone else discovers it's more beautiful lei to the wish of the pharynx, to shake
psaryngos organs and the mind to go there. The other syntaftizei their heartbeats with a wish.
This does not mean you valome our mind to the heart, not chrisimopoiisome both technical
means. It is important to find a way that suits us best today, tomorrow and Christ will give His
Our otherwise, or will anakalypsome our own. Tomorrow may be after a month, after five years,
maybe in twenty years. But skefthite, twenty years a race together with Christ, a fellow with
Christ!
During the prayer careful not Bea nothing in my mind. Like, when I make a circle, not broken
down by anything, so just be done with my mind. Saying the wish to be like to make a circular
shape, constantly returns to himself and not go anywhere else. Even if presented Christ and my
pH, well done my child, I came to bless, to say: Geez, get out, now I care about my mind are
those that say. Much more will not do something nice that will come to my mind, a pious
thought or decision. I will not allow such to happen diaspasis because prayer is a constant
union with Christ. Christ just go and hang onto the mind. Like, when I put some honey, the bee
go alone there, I did not put the same with the wish: I put my mind to the words of the prayer,
and only the Holy Spirit to go and hang onto the mind. This is the deification we just simply,
without katalavainome us, and slowly we see the results, ie anakalyptome experiences, joys,
pleasures, indulge their, their jubilant. Thereby ensuring full petychainome society of God.
There is another way, more simple, that can ensure our God?

When one loss so at night, the day has no appetite for discussions or for reactions and
whether the mission, fly the ass because you lei a wish, I agree with you. Who knows that it
throws the donkey? But because his mind is in Christ, and Thou art the Christ within, to show
unity with you, why not refuse you. Praying is not always, words of prayer and our minds are
fire and grill, and touches upon the sacrifice of ourselves to His will, our dreams, our desires,
and rising smoke climbs up to Christ, and smell Christ the sacrifice and rejoice, because the
child is with him.
So, prayer is the true parastasis is us, and especially of our minds, before God, because the
mind hears, mind vision, mind reveals the deeper its control; our minds go where we want
ourselves. It is a lie that we can not fernome our minds where we want; deceiving ourselves
and others. Quite simply, the mind knows what we want in the depth of our heart and go where
we want ourselves. So finally egkataleipometha the marches of the mind, which has already
prepared our own heart.
But I can speak to God having him in my mind and not letting him go anywhere. If my mind can
not understand God, the saints do not feel, he has not the experience that God answers, or
even do not believe in God, at least can hear the words I say or my mouth and he and I can not
in what he says but it says. I say, "God, be merciful to me a sinner." My mind hears it. We
conclude, therefore, in my mind these words.
But I do not believe. Who God is where I say the "merciful to me?" Nothing not even care. Close
your mind you, put it in to watch what your mouth says. Or let your mind speak, if you are that
much easier. Use sometimes one way, sometimes another, as I have learned from experience
and the mind. Ultimately, the mind can love these words, even if you do not believe. Just as we
love our passions, even if you do not thelome as one loves a cigarette, even if it creates cancer,
or loves sin, even if the dry that leads to hell, just so the mind learns and loves these words.
Because these verbs, called internally or externally, are ours, it is easy to watch the mind.
There is no difficulty, because of us leaving, it is our property.
Of course, in God we can say what we want, we can say the peeps. But it's good to say the
words katalavainome or make sense. If you want, let us not say too many words. Let's repeat
the same, not tired mind watching different meanings. Let echome prosefchoula a small two,
three, four, at most five words, and let epanalamvanome ever the same. So, the mind gets
used to monitor these words. Let dialexome words that move us or help us, to us or give us
Chariton God. Let's see what unites us more, what crush our heart, what gives us pleasure,
emotion, what we do and ultimately fefgome calm and peaceful.
But why psachnome to find what words fit us? Certainly any number of steps and many paths
and if you rummage kanome will katalixome resulted in what the saints. If you visit me and I
want to say you love me, you probably think of how to express to you what to say. But

eventually I'll tell you what they all say: I love you. So let's say the same words to say all the
saints, because they had discovered how to express their love to God. Nevertheless, if thelome,
let dokimasome, let kanome many tests. At the end you katalixome the same conclusion, which
led all the saints from apostolic times to the present, on earth.
So let's afisome ourselves to the legi "Lord Jesus Christ, have mercy on me a sinner," which is
very comprehensive prayer. The doxology is the first practice of the prayer vocabulary. The
Eucharist and is the first and second in all words. The supplication is the Confession is,
everything exists. Whatever you want, whatever you desire, including the prayer of Jesus. The
wish is a summary of all the experiences and aspirations of my all of my past and my future,
the whole economy and the love of God, is the presence of God Himself, because God never
separated from his name. As long as his name is on earth and I say with my mouth, my mind
my mind or my heart, there's no image of God, but in the midst of the images I have in my cell,
there God Himself.
The hope is that ultimately did not match the divine kanome in fact we make him God. It is a
struggle with the divine sense rather than what fits in God; God has no need of anything,
everything is "indecent" inappropriately before Him, even the archangels and Seraphim and
Cherubim. The problem is that God comes, and so the match is not made by me but by their
own God. With the hope that ensures God. I do my work, and God is moving and struggling. I
have no doubt of ultimate success, because somehow deleted my own factor remains the only
His will with me to watch the words that I say, and God acts perfectly. The whole economy of
God, all our desires, and the rasoforia our Baptism, the shearing and all our requests we have
no other purpose whatsoever, except him.
If we are not monks, we came about it in the monastery, for what other reason we came? If we
came to the krazome "Lord Jesus Christ, have mercy on me," the way you say now, tell me: why
we came? What else can status to arrive at what prompts our hearts? If we came about it did
fail, exestimen brakes. But we are here for that reason. The hope is all that can keep us in this
area. Whoever does the prayer, do not doubt that it is unable to survive in the monastery, will
never be able to feel united with others, to feel that love and that love him, that God exists.
There you will feel anything in his life, everything is false and momentary, because this is the
chapter of our desires, the inclusion in syneinai all those for whom we have come.
If thelome echome to God within our souls, let him koitaxome chortasome today, which is so
easy and so comfortable to the echome. Let frontisome trygisome to what we can from God,
now using our spiritual relationship with the Elder, in exercise of prayer tomorrow, day after
removing the loneliness our repenting in three days for our sin or enjoying our spiritual wealth.
And above all, because our subject is not prayer, is the relationship of our Elder-boresome to be
chortasome trygisome and the Elder must efchomaste. In fact we do not have anything to say

to the elder, except that we live during prayer. Otherwise, menome away and stays away.
Elder is not for us-a man is "the mystery of the apokekrymmenon." There we see in the flesh,
because we came to live spiritually, not carnal. The apostle Paul accused the Corinthians,
because they said that "walks in the flesh." You are not right, tell them, that you intend to be
the possible relationship of us to be carnal. "In the flesh peripatountes, in my flesh
politefometha" we do not live in the flesh. As porefometha flesh, but we are gods, Christ on
earth; the relationship of our God-bearer and theigoros. Only when the relationship of me, the
Apostle Paul, and I is an engagement with the Virgin, the Church, can I'm your mission and the
relationship of us to be true.
What a great shame to vlepome the Elder in the flesh! Since we can not stratefometha for
wealth, glory, will be dechomaste stratefometha with people? Or is this the Elder spiritual
mystery, the relevant point of heaven and earth, or not. If you come to the Elder with such life,
such sowing and harvest, with such experiences, if not come after such nights, it does not
mean that you Elder just a man or a father or a dear person? Then the flesh tefmenoi we are
military, we see in the flesh the Elder, in the flesh patoume include him in our flesh we want
to see that too. Then we are not carnal but spiritual children, even if we gave birth to another
father and another mother.
How sorry sometimes the Elder, when we go to see him! In asking, sometimes hastily, and
thinks that something serious happens. It calls us and say things simply, humbly, sneaky, our
relations with others, for reasons we were told. And then you wonder: What these children are
not filled with anything their minds? Not filled with anything their heart? Why affect so much?
Not have to tell me anything about God or from their study, neither the Prayer, nor from the
vigil? Nothing at all, and employ these things? When will we say about God? When pethanome?
In hell there is no repentance, no one mentions God. Here you will mnimonefsome, here
palepsome him to the several kanome ours. In this struggle with God, Elder needs to help us.
Someone young, spoiled creature kakomoiriasmeno, arrostiariko, strange, he wanted to come
to Mount Athos, but wondered: How can I go to live there, strymochtho? Went to a hermit to the
consultation and, when asked why he goes, the Elder said that he found good. "I found Elder?
Do not count anything, get up to go," replied the hermit. "Go and doulosou to him happen to
your father and let him bore you what he wants. If necessary, I will send back to the world. If
not it will thapsi there, I'll upload it to heaven. " He was right the hermit.
So when we say Elder, we mean this mystery. We should not ntropiazome not underestimate
him or seeing him in exeftelizome different. Elder is the ankle; joins his paw, which touches the
ground, with the heart that goes to heaven. Only if there is a relationship of such, I can say that
it is possible that the Elder is my elder. And only if you pray, I Elder. Then I add my voice to
praise the beasts and the Loggos and the napes and the mountains and everything in God.

When you do not pray, I have Elder. But if I do not have the Elder, not pray in my monastery.
Is is possible to pray, to wake and vigil to me is not true? Of course, if there is, first, full
dialogue with the Elder. Can not you, monk, be awake, without me, Father, I know what to do
and what you say and what is within you. If, for example, pis the Elder that you can bore four
hours awake and I give His blessing, but you talaiporisai throughout the night, tired, break your
nerves, the vazis and others, this is aneflogito is evil because did not know. It means that
tricked him. As an elder I know that tricked. However, it will tell you; will talk to you according
to what I say. What I said, this is true for me. You told me that you can awake four hours. If you
can not and Spais your body, this is a sacrifice to Baal, and not the true God. This is selfishness.
Or the criterion of exercise and the vigil is our personal relationship of the elder or the devil, the
devil's errand. Then overcome limits peftome in a state of frenzy, demonic, and is a more likely
ginome daimonopliktoi, while we have the impression that practicing holiness, perfection,
spirituality.
The virtue of vice soon stand side by side is like a favorite brothers! Also, the angels and Satan!
Everyone's spirits and we can easily berdefome nomizome and that the angel is Satan and
Satan; angel saint is a sinner and that the sinner to be holy. Still less can become bad when it
comes to krinome ourselves because the krinome in our hearts, in our determination. If I want
to prove that what I do is right, I prove a thousand two arguments. There is something more
powerful than the will of one man.
So it is possible that our vigil, and especially we pray, be unknown to the Elder. It is preferable
not to kanome nothing, than to ignore them. There may be protrechome, prolamvanome him
and chases after us, especially to what we did. There must be a full debate, to kathomaste soul
with soul and matter, provided of course there is prayer. If there is no prayer will vlepomaste,
but will apply the "laugh me to laugh, to pass the time." We spend our years will get older and
echome the hope that maybe God Him deliver us. will ask the Elder: Elder, you saved Yes, my
child, we will respond will be saved. If our pH will not be saved, he can abandon everything.
Therefore, prayer requires a full dialogue with the Elder. There is our own: he knows the Elder,
the Elder understood, I said to the Elder; alas, the Spiritual Tas not feel? These are stories,
excuses, departures from God. God says: Call me first agreements your transgressions. You will
pis your sin, the calculus, your concern you. Even if the old man you sleep in Paris, you will pis
everything you have. He took the holy sleep, and the slave continued to legi what was saying a.
If you had to flip the Holy Spirit, the Spirit speaking to each dividend in Elder piece to be you
and I will give His pH. If you have not lived with the Holy Spirit, the Holy Spirit does not exist in
your life and will not be anything to pH Elder. Then Elder'll smile at the very most to you and
express his love, or out on boredom if not loves, noiothome like we humans, and we zisome
well and God even better. But not vgazome something like that. The point is to have a full

debate; not to piroforitai Oh Elder from elsewhere or the senses, rather than having to the pH of
God or even the psychological diaisthisis or experience. These are of this world, this, the
scammer; no need for us.
Our dialogue is society and society means reason and dialogue.
Second, true prayer and true relationship of the elder requires complete obedience, or, if there
is no complete obedience, complete submission to all the details. Submission keeps us
connected; entitles you to talk to me, the elder, to your apefthynomai. If you do not submit the
ypochreosis me under the rules of the Church, is to eliminate them from the brotherhood, to
save his flock, and I can escape from the dalliance I do. The rungs are not the most abominable
thing, the most egomaniac, the most demonic, the most dangerous, so we need to be removed
from the monastery. To echome that right, I can listen to and talk to you And you talk to me,
there must be obedience, that is freedom. Otherwise, the relationship of us are not in the spirit
but the flesh, and then just oikonomoumetha. The economy, however, can last a day, one year,
two years; not forever. Moreover, obedience needs to be carried up blood, and as said by Paul
fleet. When there is no obedience, no mo giving heart and mind.
Third, true prayer and true relationship of the elder requires full compliance with the Elder.
Without it, even if ypotassometha, things are problematic. If there is dialogue and obedience
and no agreement is debatable whether xekatharisome to remain or to flee. Because, as long
as there is no complete agreement means that you keep your ideas, your knowledge, your
desire in your calculus, it means that there is no inner society. One link is broken, so we can not
dethoume. Then you must be absent or Elder of your life, but the rules of the Church and not by
your own volition or illegality, or agree with the Elder.
Sometimes it is agonizing, but it is worth such an ordeal if thelome ginome be witnesses of
Christ, to enlist in the dance of the holy martyrs, even the great witnesses because they said
the old Saints of our Church, in the end times, the slightest, that humans do, it will have greater
value than the exploits of the saints of old age. If they were testifying against his conscience,
we will ginome martyr. But this does not succeed by being kanome obedience because
obedience does the man and woman to woman to man and the soldier and the employee and
the teacher and the refuse collector and ants and lifeless builder, but by agreement, even with
blood. Then I am a real great martyr. Otherwise, you mentioned earlier on saints on prayer, the
devotion, the emotion, the tears do not apply because they lend themselves to different
interpretations usually made in accordance with our sensitivity and not the crisis of the Elder.
Elder is above all that. Without him they can not do anything. As one million folk can not do
without a functioning priest, something similar happens here. Nothing we said previously the
case, without this full relationship with the Elder. The house is left desolate, without a tenant,
without pilot, and ultimately left empty.

Anaferome worth here's a fact of life of St. Sava the Sanctified. The holy man was a pioneer;
participated in all regular games and dogmatic of the Church and had all the first monastic
experience of our Church. In old age he went with some other monks to the Emperor Justinian,
to ask help for the salvation of the Church. Justinian received him with love, because he had
heard a lot about him called his advisers to discuss the issue and give the answer and wanted
to help the saint for the Church.
While Justinian began to discuss the case with interest, the monks see the Elder to be removed.
They understood that it was committed to the time sequence of the third Time. There was the
habit ginontai times be on time, even in the field or anywhere else. Saint Savas stated that if
the field where very tired, times have ginontai on time, let alone in the palace.
This stance seemed that there were so polite, and then the now near the holy man said: O Holy
me, what are you doing? King fights for us. And I said to him in : "Those, my son, the poiousin
own; we also poiisomen the imeteron." The king called his courtiers and competent to do this to
help the Church. And we must kanome our own Time.
We come to the monastery to kanome "the imeteron." Everyone is like a precious stone, like a
diamond ring to the public, about the Elder, the central diamond-can is rust-, kanome be ours,
"the imeteron." One may be more glamorous, ligotero else, but we all let paristametha before
God. If other lights are stronger and more agenestera, or switched off if the room shimmer of
light, the lights extinguished receive light from the burning.
If thelome dinome joy to the Elder, though thelome xerome be that God is with us, let kanome
what is ours. Let vazome God within us. Let us not care about what the other one. When
koitazome what the other one, always fail, not only we. Any man, any monk, secular, folk, even
holy, support system if you look at what others do, you fail, you lose God. Once we istametha
but before God in this way, performing our own function, from the moment that everything is
arranged diefthetismena because the oikitor of our soul, our life, our sleep, our vigil of of our
cells, of the monastery, is God Himself.
I wonder if miss Elder of our lives, what will I do with ? When one is in the world, you can
choose any Elder. Sometimes it can be years and bore him a lecture. During these years does
not mean it will be without guidance, will continue to damage smooth, beautiful and spiritual
life, as previously, when the Elder lived. If the monastery, things are simpler.
But living in the flesh, we have our weaknesses and our problems; may not agree with the
proposed Elder. Then what will kanome? Will ypsosome one another in our lives? So I commune
dissolved or separated. It is better to die than be separated from the Priory. The human nature
has a lot of flaws, and one of the flaws is the above. But when sygkrouontai internal forces, not
in front vazome our heart, vazome mind because the mind is the ruler. The mind is

theoforoumenos, the God-bearer. The mind can pray, and pray that all are involved, the soul,
body, our heart, our viscera, our lungs. When we miss the Elder, we kratisome "the night" we
had with our elder, and in our lives valome the new Elder.
If we are honest before God and will not ypokyptome any problem, no desire, then God will be
in our hearts emvali the elder, will enlightenment. If I can not happen, God will oikonomisi
something BPH: Or fled the Elder, or will you escape from life, or I'll give His another. With
something else in prophylaxis. But should the Vali the new Elder in your heart. You will bore
everything, and above will continue to echis the secret life of the vigil. If you would ascholisai to
mental prayer, the vigil, the study of Scripture, the new Elder Bea will naturally within you.
What goes into our Christ, we see that neither the nor hear? We certify that the Church tells us
that Christ Himself, tells us the Holy Spirit, our saints say. If I go in and Christ himself, "the
achoritos everywhere," can not Vali Elder in our heart? What was among many minions and the
old man and put him in their heart while they were in their spiritual Christ taught? made no
struggle, no effort? Normally brought God, and he met. Aliens in fact subordinated to a world
which is so different in their history in their lives, in their tradition. God will settle all.
What matters here is not the Elder was in itself, does not stop there, God. God every time he
wants to come in contact with people, I say something. Like lightning I say this tree falls and
there, so that Christ chose this saint, this man, this sinner, this stool is the mercy seat, this altar
is the Gospel, this night, not the other not when I thought, and looks that will sit. He who rests
epics of the wings of angels, who is the throne of heaven and earth the footstool, he does today
and habitation of his throne and footstool of him, him, the other.
When we ask God in the night, God will pai in new Elder, and he would watch us, and we will
take heed. As God made a woman and the man watching him, and proposes to marry, who
knew that? How loved? Irmose God to the man-so right here, God will fit with the Elder, if you
want a God. The new Elder is what is most beautiful in your life. The first it will have the throne
of God. The new will be the person going down the Holy Trinity. If Christ did not want to pai the
Elder and wanted to pai-looking somewhere else for you what is the secret sign that in union
with Him, "Lord be with the blessed name."
What is the relationship of night and day for the monk? The monastic life is entirely sunk in the
night and some of the screenings and has branches in the day. In a communal life of the day is
geared around the brothers, the task, the society. But the night is deep rooted in God. While it
accomplishes more harm to the monk and during the day the peace, tranquility and sense of
God's presence, the more it wins the day. Obviously, neither the social nor diakonimata
relationship of the can interrupt the spiritual relationship with God, if the monk was right places
and everything active. If this is the spiritual life of a monk, then the relationship of the elder's
will be true.

(Archim. Emilian Simonopetritis. "Neptic life and ascetic rules," Indo-ed Athens 2011, p 494511)
he Rule and prayer in the life of a monk
April 24, 2012
Monasticism nipsis & privacy Elder Emilianos Simonopetritis

Let prochorisome another element, which is related to arousal and pleasure and is the norm.
This is a daily feast of man, language and the ascetic Fathers called "Operation". When the
ascetic Fathers speak of operation, do not mean the liturgy. It rarely had. Holy Communion may
have more frequent, but operations were sparse, and even the hermits. But their daily
operation, that the rule does not ever skipped because the rule is the special time of wrestling
with God. Then one can earn God or to Hani. The rule is the manner and amount and what the
vigil of each monk. Obviously, we do not mean common vigil at the church. Those are
something else, a common parastasis before God. The rule is that kanome vigil every day in our
cell, is the marrow of our existence, the thinnest and the severer part of monastic life; indicates
whether or not God echome echome if echome apoktisome placing him or not.

Whoever does not rule certainly has illusions that the Holy Spirit. There is no Holy Spirit
"speaking and acting in us," if we do not have nightlife. And if there are suitable conditions for
night life, at least there should be the desire and craving to dimiourgisome so sometime this
echome nightlife. God will set in and our desire to realize.
But when you kanome rule us and when anapafomaste? There is great variation in the matter
of rest. Many fathers slept little in the morning, while others in the evening, some one hours a
day. But others slept three hours, some six hours, some seven hours, depending on personal
endurance and their lifestyle and the care they had received. What is certain is that this feature
brings light to the soul and union with God. The vigil enlightened, purified his intellect, leaving
the thoughts, lives alone in his mind, so you may anapetannytai to tolerate to God, to be
happy, to love, to know him, because now God and not an unknown God. Certainly, the
unknown and be our God, will not egkataleipsome our vigils. You tired, you hassle to zisome
him.
If the ancient Athenians had an altar dedicated "AGNOSTO God ', let alone we have ourselves.
To tell the truth, most people God is unknown, beyond the clouds, into the gnofo. It is a God
who does not live, do not noiothome not the xerome. So just as our spiritual life is difficult. So I
can not adoleschoume in our vigil, so we can not kathisome limited to worship. There
noiothome God, not the xerome not love him, God moves us, it means nothing to us. The
prayer vigil and most other people, sometimes the monks, is a thick darkness.

Nevertheless, the illumination of the soul and union with God, ie God oikeiopoiisis staff is at
these times. It is hard hours, because we are without God and called to the apoktisome. But
God exists. Xerome that God is on our side, the atmosphere in the monastery, is omnipresent.
However, we live as "atheists in the interim world 'do not diaferome neither sinners nor the
publicans neither prostitutes nor criminals. Can echome "EMPL righteousness," but the point is:
I have personal God too? Serve God? Saw him? To understand? Enlightened me with God? Not
what I said in my dream, the dream that I do, but what is the yparxis share my life in God.
Because, generally, we lack God, forced to katalavome that our prayer will be exercisable one,
a struggle. As vazome the grate on the grill and place onto the meat, to psisome, and we see to
pump the blood and the smell of osfrainometha, exactly, and this rule is our grate on which
xiropsinomaste; is the sacrifice of ourselves , The exercise our painful, giving us the night of
chthamalis life of sin, the holy desire our God. All vazome there, and so we become a victim of
Christ. But if I did not live to God, at least let thysiazomai him and let God stekomai so before.
God sees this sacrifice, that I become a witness before Him. "Me Agag the witness," says the
Lord. So I become a martyr and I, presented to the Church on the grate in that particular cell in
the dark my bitterness in my blindness in my incomprehension in me, in my ignorance,
sacrificing for God.

Because the rule is the center of spiritual life, we see that the Fathers of the Church are many
ways vigil, each according to his spirit, the place and time where damage. Another makes the
whole night standing. Another read Psalter, another says only, "Lord Jesus Christ, have mercy
on me", another reads the Bible on his knees for two, three hours, another standing; else read
before the Old Testament images or Gospel or the Psalms. The apiece do what he can. Another
work, carrying stones. Invent a thousand and one ways in order to overcome the impenetrable
wall that exists between themselves and God. In the monastery, on the vigil, we must
vriskomaste a common point to synantiomaste. The common point, others may be higher and
another lower, depending on the admission of the Spirit in the mind and heart, where militancy
and capacity.
But what should be the course of our daily vigil? The Vigil should last as long as possible, but
archizome an hour, then go to two to four to five hours. This is normal, familiar body. As a
person familiar with poverty and can not bore the wealth, or wealth and can not be bore in
poverty, or the village and can not bore the citizens so precise case with the vigil. Certainly not
ypoferome, but a bit tired; because otherwise how the coarseness us from our indolence and
drowsiness, we will in the state of fthasome Strouthou vigilant that before God? How will people
from ginome saints? Our eyes will pristhoun, it will hurt. But all these will be evolutionary, not
done immediately. The Fathers of the Church did many tests in order to get used to the vigil. It
does not oblige anyone to stay up and then crush and I can not xekourazomai or not I can do

my work or sleep all night in the chair and talaiporoumai. God is neither somatoktonos
psychoktonos. God is Life-Giver, Savior. It kills the passions of us, not ourselves.
Also, different and time kanome the vigil. Some of the Fathers preferred to continue their day
with vigils and xekourasthoun the morning. Others, more, did the opposite. Rest and then
freshly made their vigils. Others slept little, and then awake again rested a little. Anyone can be
he has his way. However, what is more akin to our framework is to prefer the hours to midnight
or midnight.
To continue your day with the vigil is very easy. What do the students, and students, and
teachers, and factory owners and workers. So does everyone. And enter agreements with the
secular working class or the students, along with old friends. While the "after" is something akin
to the people of the Church. It's harder to get up one at night, letting the blankets, especially
when it is winter and you hear the wind whistling, ringing in the window. But all can one hours,
even the disabled and those lacking the mind. Let dinome to God in our midnight; this is the
best. Of course, it depends on how our lives and the place where we are, but we let kanome our
effort.
One hour midnight prayer has more energy than ten hours a day of prayer. Anyone who does
not use these hours, the hours and days are usually agonotates. Sleeping midnight? Your life
will always be a weak life. It paralyzes the yparxis you when the night echis not yours, because
you can not Paris Spirit. The midnight knows and acknowledges God, but the permanent
midnight. Whether you're in the cell or outside the monastery, midnight being before God. To
dry that this time belongs to God. This time it's time to fight and deal with God, and God will
have to happen by God; yours is the time scale of your own.
The midnight vigil and the Church and wrestles with the demons, because then the demons
tease people and leading Rovers into fun or to crime. These hours are suffering the ill, suffering
sinners. These hours are silent hours, the Holy Spirit illuminates the man and loves God finds
the creature and to speak. Then one can be victorious.
These hours and the saints of our church worship and praise God, who somehow raised. How
good has the Gospel and the Old Testament, especially the Psalms, Christ rising! God brought
that moment "victories and defeat, and fiber syechisi his life" victories. " If not symmetechome
panekklisiastiki in this congregation, will not be boresome noiosome the company, the
community of our church life in Christ.

So Come And thou one hour before midnight or even later, and used these hours, you dis that
God is understandable, sensitive. Usually complain that God is cruel, that he called him and we
do not answer. But God is more sensitive and more sensitive than the plasma universe. But he

also has hours of "till the called me today," you can talk to him. You must dry the "chougia" of
God. And God has this 'Hui' means midnight to talk to humans. If then the demand at any time
the will, will echis in your hand. If not, then their request will not echis almost never in your
hands. It maybe some echis melistalaktes moments, beautiful circumstances in your life,
sometimes nice thoughts, but not echis God. God then presented to children. God then
dominates the saints. Then the heavenly altar olokarposi offer, and feel the holy community of
the faithful and expect to finish them.
So our church has continued to use the midnight. Prepared by following the midnight and all the
sequences linked to midnight. Anyone who uses the midnight, it becomes very easy life. And
God, God the sensitive, and can meet and do not let you get tired unfairly, as you think.
As long as I have the atmosphere of joy, full day and overnight the alert, and as long as I give
great importance to the rule of mine, who is now a secular one entasis my desires, one Fooled
myself, but it is a true encounter with God, or even a real furnace, a fire which exists a
olokarpoma, a dot sacrifice to God, how to stand before God during my vigil?

Certainly, when one begins the vigil, sleepy, bored, is infidelity, despair, thinking that he is a
loser, that he neither did nor will anything ever bore in life. This is common for someone
beginning of the vigil. It may be a septuagenarian and a monk, and he has not even begun to
bore operation with the ascetic sense, because maybe he has learned to satiate his sleep and
then gets up to bore his prayer. Or maybe he has learned that the rule is something typical:
barrel to four hundred knots, three hundred prostrations, after a little study and we are done.
And so, from nothing, something is; reminds me that I am not God. But that alone is not
enough. The Vigil should be done the way you ask me as the Church and helps me to appear
before God.
(Archim. Emilian Simonopetritis. "Neptic life and ascetic rules," Indo-ed Athens 2011, p 450458)

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oy and egrigorsis life of a monk


April 3, 2012
Tributes / nipsis Monasticism & privacy Elder Emilianos Simonopetritis

Let us now look at some simple features, without which neither the Holy Spirit or the spirit of
Elder nor conformable life submissive to the elder can cultivate the personality of the monk.
These are included in the section of the fraternity, but must be particularly mnimonefsome.

The first is our joy before the Lord. The joy of expressing our gratitude to God for what man can
say that there oratai continuously from God, not overwhelmed by the donations? Chairomai
When we do not mean that I'm ungrateful towards God. The joy is piansis, lipansis the soil, so I
can grab the seed and germination. Otherwise, it will yield only weeds. The pleasure of
removing ideology, our vision, our anameixis our foreign issues, disruption of our relationship
with the Elder. Joy to also remove our passions. But it may be a passionate, but he has to lay
their passions to God. Then he has no regrets; has a hope. Generally, the joy is lifted, when he
comes to me in life.
The joy is elleipsis pathological element of man, voluntary closure to himself. and whatever I
want to bore you are unsuccessful. You must first clear the field, to what is happening and
municipalities are not happy. Thereafter, to seek pleased himself, and then the peace of God be
the Paris seat of joy. This man can maintain his relationship with God and with the elder and to
survive a real life. I'm good, loyal, perfect, holy? I am a teacher? If I'm not happy, I am nothing.
It tell me: 'Physician, heal thyself, and then surrender to God. " God can not Bea a heart that is
joyful, it can interface to BPH because it is peace, joy fully. Only the uniform can be joined, so it
only with a happy soul can be united by God. The monk who is not happy Elder can not barrel.
absolutely nothing, his hands are completely tied. Anyone who thinks that is about to arrive "in
the measure of infor Roman claims of Christ" but are not happy, I can understand that
perfection is in error. Joy is the criterion, the thermometer.
Joy is something external, but something inside. However, it is necessary circumstances
described because elleipsis joy makes man I interpret things differently and be degraded. As if
support system to clean water a drop of nitric acid, a substance will immediately change, so
just one drop of bitterness, sadness, sorrow, affects the entire atmosphere of man eliminates
God.
But there must be joy and brotherhood, it is a fact and personal life and brotherhood. I can not
be happy if all my side does not have the hubcap and the atmosphere of joy, even though I
have some benefit, although no hire is the joy of brotherhood. Only when we hire, I can say I
have fellowship with Geron, and it can absorb God because God is the life that exists in man,
and life through which man passed.
A slave who sees the elder as deifying organ or type through which transmits himself God can
handle both God, never wait for the Elder. Undoubtedly, the elder may not be a tube from which
only pass and sent by God. God passes through the being, the spirit, the soul, the heart, lungs

from spoiled or not. Somehow transmitted itself is the Elder.


Moreover, to the underling can expect by the Elder God, we need a second element, alertness.
The egrigorsis is metapidisis by this false, deceptive, worldly life, true. Without vigilance, the
monk, though those decisions Pari, mocking himself. The egrigorsis-basically the mind and
heart, raises man above the earth. As someone who walks a muddy dirt road, filled mud
medley with clay, while on horseback left untouched, no such alteration, the same happens to
him who is awake is high, is ypsivamon.

The egrigorsis is a carefree all. Not interested in this or that, I do not care when they fled the
alpha because beta whining yesterday, because the gamma is not smiling ... We need complete
casualness and indifference and ignorance of all things. A little interesting with it immediately
sarkoforo, odoiporounta onto the mud. You need to disregard not only thought but also in
energy and in practice. See, for example, two visitors to enter the monastery and wonder: Who
are those two that went in? What to you? Concierge you? And reaches only be downloaded on a
sidewalk, a pedestrian life. And if, while the pavement is concrete, something can be done. But
if you are from earth, And you will fill soils, but your head will burst.
So we need egrigorsis, which involves, first, the light-hearted and, secondly, the foreign lands.
Be sure whole echis and feel that you are a stranger. None of the people who are not with you
is yours. No one's idea is not to concerned. The only thing is to respect your God, God is in the
fellowship. If you are looking to damage and the other like zis you, or others to love the Elder, if
you are interested in a person and his will to help if echis a special friendship, if echis the pan
to see and see again a man if echis suspense: what really happened? came this one, how is it?
it is your God now this one. From the moment you enter into an interest in another, you become
concerned that a man, any idea, any pursuit, any desire, from that moment you become a
stranger to God, comes a point defect in your life because they are incompatible . No wonder
no longer normal Zissis your life. Only one love, one Skepsis, a hope, a dream, let alone reach a
comparable or antithesis to the lives of others or the aspirations of the monastery.
It is certainly different to what will make the appropriate bodies, what will a barrel of porter
concierge, the cook in the kitchen, a Commissioner for committee duties. But I can not have
such activity. Can I do anything, as long as I am totally alienated. See, for example, a stone in
the middle of the courtyard. Can I get it and the fly, as long as this stone is about me strapping
the subject, if not mess with my brothers who cleaned up the yard and not picked up.
Otherwise, I denomai with that stone and all stones of the courtyard. You need to be completely
and aprospathis aperiergos, to live over all situations. Once I fall with a question or a debate, I
am a thief of God, even if I am a high-ranking. Angel come down from my job and become
earthen man. Only those who stand in this spiritual height he can say that it is awake.

The egrigorsis is the means to dismiss and dismiss the wishes and will of man. It can be
cleaned differently desirability and volitional human, or even the thymic, which is very deep
because it is steeped in view of the soul. This clears last. As the soul comes out last, so just the
opinion of the last man eliminated. But man can cleanse himself of the wishes and advice and
be able to bore the loss with God. When egrigorsis is constant, then all drives, desires and
advice cease to act, empty handed huddle at the back of his existence, can not find a way to
channel where they want, and this compression prefer to stand up and go along with all the
demons that worked.
Therefore, the monk is always full of joy and full egrigorseos and day and night. Once the
interaction with our other in diakonimata. the bank or to download our walk on the wings of
egrigorseos, get lost than won, and we can not live in the Spirit. It's like gemizome to
gemizome the tank and then, anoigome the hole and goes all the water. You now need to
archisome over again, and never was with the Holy Spirit.
(Archim. Emilian Simonopetritis. "Neptic life and ascetic rules," Indo-ed Athens 2011, p 445450)
The saints in our lives
May 15, 2012
Tributes / nipsis Monasticism & privacy Elder Emilianos Simonopetritis

Every day in the church asking the embassies of the saints. This is the whole power of
embassies, the whole world is coming out of the saints and the uncreated energies of God. But
the saints not only intercedes. By seeing Christ and know his life, and by the Holy Spirit
dechontai divine light which will be a full on that day, when we attend to them, Christ is now
the property and us and illuminate . Enlighten our minds, we reveal. When I have something
and asked me, I will give it. If I have two tunics, God requires me to give you one. But if I have
one in and I am sorry to give him and ask each other by the abbot. The saint, who has such a
wealth of illumination of God will not give His to us? Can we deny this?

The divine light is the deepest and most importantly we can zitisome by the saints. What if we
miss, or can be restored without zisome. But without light, the knowledge that we can not
zisome. The cognition of God sustains our cells and unites our spirit, we pretend before God and
saves us and puts us into the kingdom of heaven. The Gnosis or knowledge of God, or small or
large, makes us alive or dead. For all these reasons, the saint can not afford not to express his
love to us is enriched by the divine light, to enlighten us in our every question.

Moreover, the saints do something away from us, not behind us going to plead with God, but
pray with us. As long as people are when I kneel, that every day is to God, kneeling with my cokneeling, synidronei, sympathy, synagonia with my appearance before God. Do not bore you
this impression. Anagonios is the agony of the saint, but it is an anxiety, an involvement in our
lives. As long as the Spirit cries, "Abba Father", and anxious with us, as long as the Father and
the builder struggling with us, it will strive to the saint who brought and we put in our cell? And
it is so easy the Praxis! Do a little recruiting and requires all the saints kneel with you.
But I will pite, St. synagonia why? Because we are people still, the pheromones that carnal
shell, we have the chondroeideia of our minds and our hearts and we have no stability in our
path. Now she can cry and then laugh. Now can I ask something from God and then wonder
why I ask. Or something now and then I forget. Yposchomai something now and then do the
opposite. Orkizoma now? To God that you will repent and then paging is falling in the same sin
with my opinion and parliament. I have seen God with my own eyes the flesh, like I want, I do
not give God himself, as I would like or imagined, and I express my naivety, the dalliance I play
with him and to lose through my hands.
The saint is the one before the certainty of God's love God, all divine; the economy, and can not
hold us and give His and the other is us ignorant and coarse people and knows what to bore us.
Not sure if after half an hour will meinome faithful promise that we give now, if tomorrow will
xanakalesome to co-kneel with us. We have our will and tomorrow may be the xegelasome, and
then forced to sit empty before God.
One Elder implored the Virgin Mary for the minions and one day he saw in his dream of Christ
be legi: Go, my mother, and not to deceive another; see them they are unrepentant. How many
times and the Saints get the same answer when we ask them and then the egkataleipome!
The saints we act ourselves, intercede for us and enlighten us, pray with us and synagonioun,
empathize and participate in our struggle. And all these make for themselves. We call the saint
of asking what we want, sometimes with much hesitation, and the saint takes our ysterima to
refill. Trying to quicken us and emotions to God. As you bring an accountant and I do the full
work, but you do not know what you did as a doctor you trust and you open up the guts, but
you do not hurt nor understand anything, so just calling the holy and makes all his own. We we
do not have anything to kanome; then go and sleep, but the saint still bore the job. Are we still?
Course continues. Demons continue to tease us, and stop the saint his job?
The saints violate even the depths of God and his opinion. How many times does the Bible
presents God metameloumenon! Surely, God never regret, but this shows how listening to the
saints. God clearly revealed to the saints, and those to reveal to us. We carry ie latent and
occult knowledge, in accordance with the divine economy and prognosis. The saints are ours.

After that simple proskalesome saints, with their image, their remains or the mind, the saints
are our companions live. And because the saint is inseparable from God, I know it is him and
God. Even if I am in sin, through the stench, and can not act to me by God, even if you do not
feel, I know and believe that together with the holy God is.
Also, I know that the saint is a delight for me. How many times have we talked about getting rid
of the burden of loneliness! How many times we say nonsense, because we are embarrassed
and we want to escape our challenge, temptation, the sadness, or we want to spasome the
forts us apart from others! How many times we have a cluster within us from our sin, from our
disabled, reduced by onexia us, and what to xerome kanome! Then vgainome anapnefsome
air outside to go to his cell or a brother to tell us something. In this case, the Fathers say, if you
come your brother and your pH to be depressed, flew immediately to your prayer, lest the
public and understand that prayer, and immediately tell him: My brother, what do you have?
Otherwise it will behave as saints? After ferometha so we, who diatrechome risk being caught
by our brother in sin, not the saint Firth, who is not entrained and can dissipate the clouds of us
and become for us a true delight?
"The delight Enchronizei dikaiois percent." says the Holy Bible. The delight is incidental
element, continually united with the law. If the Bible is the legi for righteous living, who may fall
tomorrow, much less true for the saints who do not fall anymore. In such a delight enchronizei
much more. So St. Come, come along with gladness, with a smile, with its characteristics, with
his experience in life is he has the same brains, such as when damage was down to earth.
Therefore, I can easily get a delight, so I needed to pray comfortably.
The saint, however, is not only the company of us, delight us, is "the feast we de prototokois"
Our participation in dance of all the saints. To noiosome this reality, let us remember the vision
of the prophet Daniel concerning the prevalence of Christ, the Church and the saints. The
Prophet presents beasts with different nations, which nikontai the Son of God and fall, not the
Son of man coming in clouds and the Ancient of days sat on his throne to judge the world,
nations, kings, the souls of men. Overwhelm everything, there remains nothing, nothing resists
the Son of man. In him the Ancient of Days gives the principle and honor and kingdom. That the
Father transfers his rights to Son, delivers everything in his hands until everything is restored
and betray the Son of the Father.
Another Prophet says, "the principle on that shoulder." With the real "authority" does not mean
both the power as a deity; wants to say that yparxis the Son, and the fact is, his strength is, is
intertwined with the deity, and therefore the Son is God. The Son of man is not a man but the
Son of God. The word "authority" reveals the divinity of the Son, or the eternal intake of all
things in God and the certainty of this truth, so noiothome a safety. The Son of man, who stands
between the old days and the fallen man is a God, is God alone.

"Him was given the authority and honor." All worship, in which apenemeto Yahweh, now
awarded to the Son of God. We Christians, invoking God, we mean Christ. What if kanome will
say. Geez. And if we say, God, Christ again mean. The fact that the Father gave the Son all the
price, that means he did the king, priest, prophet, teacher, everything. The author did Father
Son ruler of all things and Lord of all souls reported himself to the Son, although there were
years during which the Son was not in the Father, and now, sarkoumenos the Son, the Father of
broadcasting with the archierosyni and around the world, denoted by defeating beasts. It then
gives it the kingdom, the new kingdom, the coming, the kingdom of God, the saints, not the
kingdoms. These dissolved as fumaroles, the katapontizontas in the violent winds of
tarassomenin sea.
And still the Prophet: The Ancient of Days "gave the Saints a shame." The prophecies are
usually inconsistent; something one has to set their meaning through the prism of history and
the spirit of their own prophets. "The shame you now Give kings," says the Psalmist. "Too bad"
we would say it is the law, the ascription of justice; Defy but mostly is dikaiosis. But dikaiosis
is my win. Although I admit that law, give me the victory. And the shame here is the meaning of
victory. The Ancient of days did not gave the victory to him who gave the kingdom and the
honor and authority, but gave the "saints." So now all the rights of the Son, authority, power,
prophecy, the archierosyni, delivers them to the saints, to us the new Israel.
"And the kingdom seized the saints." How expressive is the Old Testament! You open the door,
get inside and get everything you owned. Father gets everything from the Son with love and
acceptance of the Son, and delivers them to the saints. The kingdom, which had given the Son
the pairnome us. Also, honor the Son gives it to us. So the saints are players of all abilities, all
forces, all powers, the whole entity, shall we say, Christ. It is Christ the saints and holy is the
Christ, so we have now the feast of the firstborn, the Church itself, that all the saints, who
received from God the vindication and victory. Christ willingly grant them everything, until the
time come and we will paradosome him and he will deliver them to the Father. Then it will close
the story, now to open the Eternity, the continuing relationship of God and man.
"And the kingdom seized the saints." The Saints seized the kingdom, the won, conquered and
hold firmly; to hold, you will not seize, gave them the Father. And if you interpret the Old
Testament typologically, the above verse refers to the Church, let alone the kingdom of heaven.
This occupation that is very complete and full stop to the saints, who are already triumphant in
heaven.
So the saints, whom we invite to the cell, we have the victory, the occupation of the kingdom of
heaven. Therefore, the saints are for us our ability, our environment in which we synchorefome
before the policy before the heavenly Father and the Son of God, who gave us everything and
made us gods, through the engagement of our sealers.

I wonder how the saints are for me the victory? Course the victory was the Christ. He "came out
victories," but the victory gave the saints. This means that the saints is the victory of both
worlds get inside. I have within me from a horrible world of my passions, which I can not do
anything. I can not put my hands and I get the passion from my heart. I can not persecute my
thoughts; I can not hold back my words I ever escape. All I am passionate, black, stinking and
monstrous. On the other hand is in me and the world of divine desires, the world of God's love,
my dream to go to heaven. I stand before the saints with these two worlds. The saints are "the
victory that the world". Who is the world? The world is sin, Satan, but the Church, the very
presence of Christ. The world is these two worlds, Christ and sin, that Satan, who revels and
governs everything-even me-and throws in damage. The saints are the victory of both worlds. I
am convening the saints, I participate in the victory of the holy and wreak the victory and the
world.
The Saints are still worship the Lord, who after ekenothi, given to them and within them there.
Besides the Fathers clearly say that "in the original crosses the worship." Like, when you
worship the image of a saint or a relic of that-especially since it has no spots of blood, but
because the Holy Spirit, sanctified, made to worship the saint, so the worship of a saint, of
living image of God, goes to the original, God.
Who can deny the Ecumenical Councils, the experience of the Father? The fool and be cool, can
not the barrel. So he can say, not to feel, my God. But we can say, no, because it can not be
lied to St. Basil, St. Gregory the Theologian, St. Chrysostom, Athanasius the Great, St.
Dionysius. Someone told the truth. One only told the truth, God is here before me.
The saints are my future, the kingdom of heaven. Because the saints "seized the kingdom,"
meaning that they now dominate, they have the keys to open the door of the kingdom, they
have their thrones. Therefore, having with me my saint or holy my future holds, it enters in the
future, the kingdom of heaven, I want to go. My eschatology is not some theory, some
philosophy, is a truth. With the saints enter the world they wanted to a moment before, or
rather, I have my future here, because my future is the saints.
The saints are also my boldness. When both right, both authoritarian eiserchomai the saint in
the kingdom of heaven, the saint is to me my frankness. Because he is in, and grabs me. We
say to our operation, after the consecration of the precious gift: "Most importantly we offer to
Thee this reasonable worship taftin favor of the forefathers, fathers, patriarchs, prophets."
Why? Because they entered the kingdom of heaven.
As long as we are the saints of my future, and as long as I am a member of the body of Christ,
the saints are my family and honor. Getting in and I dance, I become intimate God. From there I
was a simple man, a familial, born in a house servant or son, become the familiar, the inherent,
friend, the son of God. What else can I wish? What else would like to have and not get ahead of

me calling them saints? And all this gives me a saint, I do not seek them without analogizomai
what I want. All Marshall St.. As I go to my lawyer and he clears up my case and I shall send its
decision, so just and holy regulate everything. I, after he pleaded, and going to sleep; but he,
while I sleep, continues its course and I prepare everything.
They often show the hermit to pray in a cave in front of a picture, usually of the Virgin Mary.
One saint who approach the front image of the Virgin Mary had too many temptations of lust.
But what happened, wondering. I pray to the Virgin Mary, and Satan is constantly mind. When
will I stop? Then Satan shows and tells: Why protest? You blame. Do not worship this image,
and I will not fight another day. He told the truth. Satan promises to be more honest than us.
Saints conjure Satan and telling the truth. We, and our exorcise, not to speak.
Accepted Satan to leave, provided that the monk would stop worships the image, because the
worship, the opening of the hands in front of that picture was the perfect success. If Satan
thought, stop worships the image, then you do not need to tease me. Alone would lose the
kingdom, the boldness, and pressure in isolation, will escape from the hands of God and will
cease to be discharged under the blood of Christ, and under the Holy Spirit and the rain covers.
So we have with our God, the Bible, that the whole history of the Church and the whole
economy of God, we have the saints, probably the work of our hands. What remains to Bea in
our cell? This typically missing is ourselves, especially our mind, because it hangs around. The
problem now is to valome in there and ourselves. The saints are coming, God comes, all obey
the "short that even angels ilattomenon" man does not obey only himself to himself nor to B
CALLING of God. So the big problem in our vigil is the presence of the same of ourselves.
Obviously, this is achieved through prayer.
(Archim. Emilian Simonopetritis. "Neptic life and ascetic rules," Indo-ed Athens 2011, p 482494)
Discourse on the interpretation of disengagement; St Hesychius
Reviews thoughts
Add a reply http://www.xfd.gr/?p=20834 Printing
It happens sometimes ask me: "How should I start reading the Philokalia? Writer How should I
start?" The answer I give is usually this: "It started with the Discourse on disengagement of St.
Quiet." Now to my satisfaction, I am able to give a more complete and helpful answer: "Read
the holy Hesychius," I will say, "but as you can read before you open on the table, the
Interpretation of Archimandrite Emilian". As you would expect from someone who inspires a
deep respect, both because of spiritual wisdom, not only to Mount Athos and very widely,

Father Emilianos gives us exactly the help we need to understand this fundamental text
Philokalia.
Arguably the modern interpreter to St. Hesychius describes as "anatomist of the soul and
divinity." By the Word comprehensively addresses the disengagement almost all central themes
of the ascetic and mystical theology, making it safe and reliable guide to the life of inner
prayer. At the same time, St Hesychius writes in a simple and attractive style, full of vivid
images. I remember especially the simile makes between the dolphins, which bounce and dive
into the calm sea, and meanings that spring up spontaneously in the pure heart (Chapter 156).
As rightly pointed Emilianos Father, "St. Hesychius creates with his word dynamic atmosphere.
Turns fire and gunpowder. " The same does the performer in the commentary; following closely
the text of Hesychius and analyzing each phrase separately, speaks with enthusiasm, clarity
and stunning insight. Together with Saint Hesychius, expressed with conviction and power
arising only from personal experience.

St. Hesychius watchfulness considers a comprehensive energy, which includes every virtue and
every command. The literal meaning of the word is sobriety, but the deeper meaning is
wakefulness, alertness, clarity and inner clarity. In the words of Father Emilian, the watchfulness
should be understood as a general "control of the heart and mind ... control myself," it creates
communion with Christ and the Holy Spirit, since, as noted, and the performer, " watchfulness
you? have Christ. "
The virtue of disengagement is the first letter of the alphabet ascetic, the greatest of virtues,
"the secret of spiritual life." When Christ said that "ESTI a necessity" (Luke 10, 42), refers to
watchfulness. "I can not have spiritual life or spiritual activity," writes Father Emilianos, "if I win
the race of disengagement." Bearing in mind the profound value of the disengagement, it is
easy to understand why St. Makarios of Corinth and St. Nicodemus of the Holy Mountain in the
anthology gave them the special title of Holy Neptic Philokalia.
The spirituality of St. neptic Quiet has four components, which makes detailed reason in this
work: attention, silence, the prayer of Jesus and the memory of death. Among them, the prayer
of Jesus is very important. You should use it, says, "As t idi pno" (Chapter 170); should we
become so natural, so much part of our own existence, and the inhalation and exhalation of our
breath. To say one uninterrupted and in full cardiac care the hope of Jesus, according to his
father Emilianos, is "the biggest success you can man on earth."
Both St. Hesychius and Father Emilianos teach that the prayer of Jesus should, as far as
possible, not accompanied by fantasies and thoughts. Simultaneously, however, should be
characterized by a feeling of tenderness and hot flaming love for the person of Christ, because

this Aimilianos father, the prayer of Jesus is "embrace, periptyxis with Christ metalipsis us ...
and walk in paradise after Jesus Christ ".
As for the memory of death, the saint Hesychius not in any way for something dark and dreary,
but instead empleo light and joy. Like father asserts Emilianos have to see death as God's gift
as a way that limits and sets limits on the power of sin and an opportunity to come closer to
Christ. Every time I think about death-either the death of Christ, or our own, should always be
seen in connection with the resurrection. In order "memory of death" does not mean only, living
with all the fullness of your being in this moment in the "now". Far from making life dull and
colorless, the memory of death gives to every action in every personal encounter, the full
significance.
There are many other issues that speaks to the pervasiveness Father Emilianos in
interpretation, such as the heart of the relationship; intellect and mind, thoughts and meanings;
for fasting and tears; to ypourgima of Elder and spiritual father . In particular there are many in
this work about the nature of temptation.
St. Hesychius writes with an originality and creative insight, which is clearly his own, but is also
influenced by the older monastic tradition, especially from the point and Evagrios by St. John of
the Ladder. In turn, exert a decisive influence on the later Byzantine spirituality, especially in
hesychasts writers of the 14th century, such as St. Gregory of Sinai and the Holy Kallistos and
Ignatios Xanthopoulou. Remarkably, suggesting a guide hesychasts, Gregory says Hesychius
with John of the Ladder, Isaac the Syrian, Maximus the Confessor and Symeon the New
Theologian; this clearly demonstrates the great value attributed to Gregory the Word on
disengagement. In the Slavic tradition, the project became the subject of the quiet admiration
of the great saint of the Nile and Saint Sorsky Paisios Velikofsky.

What especially characterizes the Saint Hesychius, as stated in the commentary Emilianos
Father is a spirit of joy and hope. The Hesychius does not overlook the need of toil, of
perseverance and coherent effort - a project of national martyrdom. But it is encouraging to see
the Christian call not as a burden but as a loving dialogue with God's mercy and compassion.
Speaking, for example, in the hope of Jesus, says that the Holy Name "joy and gladdens the
earth of our heart" (Chapter 41); the characteristics of the prayer is desire, luscious and peace
(Chapter 91). As Father says Emilianos the doctrine of St. Quiet raises us from death to new life:
"With few words, with small frasoules, with recurring meanings, with the joy that leaves can
understand, with delight and hope that you provide, and died of being unequal. " Summing up
the message of St. Quiet, Father Emilianos explains: "God does not want to whine and
wretchedness; wants joy, peace and praise with joy and love."

I hope many Orthodox Christians to taste profusely through the book so the hope and joy, for
which St. Hesychius and Father Emilianos provide both dynamic testimony.
Preface by the Bishop Kallistos Ware in his book "Reason for disengagement; to St. Hesychius
interpretation" of Archimandrite Emilian Simonopetritis published by Indiktos